Schizophrenia Bulletin vol. 36 no. 6 pp.
1063–1065, 2010
doi:10.1093/schbul/sbp086
Advance Access publication on August 28, 2009
How a Series of Hallucinations Tells a Symbolic Story
Milton T. Greek1,2
2
PO Box 475, Athens, OH 45701
Hallucinations as Symbolic Stories
Hallucinations can combine to form a symbolic storyline
of personal and seemingly universal meaning. Hallucina-
tions occurring over time on the same themes often build
in a manner which seems to indicate a reality hidden be-
hind the reality that most people know. This is especially
true after the person in psychosis has experienced hallu-
cinations over a period of months or years and a delu-
sional framework based on these experiences has taken
hold in the mind of the individual.
As the process of schizophrenia unfolds, hallucinations
gradually increase in severity and duration. At first, hal-
lucinations are often small or momentary and can be as
small as the appearance of eyes or a whisper of a voice.
Hallucinations often blend seamlessly with normal real-
ity, especially during the early stages of psychosis. After
psychosis has fully taken hold, hallucinations may some-
times become much more distinct and have the quality of
visions like those found in the first chapter of Ezekiel and
the Book of Revelations. In this mode, hallucinations re-
semble the very dramatic form that is seen in mechanical
hallucination simulators.
As one means of understanding the psychotic state,
thinking of the person as experiencing a ‘‘waking dream,’’
as my mother referred to my psychosis, is helpful in un-
derstanding the state of mind that ongoing hallucinations
create. Like consciousness during dreams, static and ap-
parently random images are mixed with meaningful sym-
bols. However, because the person is unaware that he or
she is in a waking dream, the hallucinations are taken lit-
erally as physical events. Symbolic images which are of-
ten exaggerated expressions of one’s personal life and the
larger world are taken as a deeply important aspect of
reality. In short, in psychosis, one experiences metaphor-
ical ideas as concrete reality and thereby enters into
a highly symbolic mindset as if it were actual reality.
1
To whom correspondence should be addressed; tel: 740-593-
2141, e-mail: mgreek1@hotmail.com.
Ó The Author 2009. Published by Oxford University Press on behalf of the Maryland Psychiatric Research Center. All rights reserved.
For permissions, please email: journals.permissions@oxfordjournals.org.
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FIRST PERSON ACCOUNT
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Hallucinatoryrealityisanalogoustodreaminginthesame
room where a television is on. The physical reality of the
television is translated into the idiosyncratic symbols of
the person’s dreaming and the person’s consciousness expe-
riences the dream, not the television. In the same way, the
themes and events ofthe individual’s personal worldbecome
projected into the symbolic hallucinations of the psychotic
state and create a highly exaggerated symbolic framework
that parallels the actual reality of the schizophrenic.
Example of a Hallucinatory Story
An example of this is a series of 3 hallucinations which
occurred over a period of 6 weeks about 2.5 years after
my first clear separation from reality. During the earlier
phase of my psychosis, the gradually increasing halluci-
nations had slowly widened my separation from daily re-
ality, causing me to misinterpret events and develop
unusual explanations for events. Some of the hallucina-
tions I experienced provided a storyline that mirrored my
personal life in highly exaggerated and symbolic form.
Meanwhile, my real personal life was increasingly filled
with crises, because my inability to cope with daily real-
ity, mixed with personal dysfunction that was the legacy
of family, community, and world problems, created a se-
ries of poor decisions and increasing inability to handle
adult responsibilities. In this context, I began a long bus
trip from my college town to my home town several hun-
dred miles away.
In the first hallucination, which lasted less than a min-
ute, I was walking toward the glass double doors of the
bus station with a small lunch when I looked through the
doors and saw a street person looking at me. The street
person’s eyes were highly unusual—they seemed like
landscapes that went back into the man’s head infinitely
far, stretching on for eternity. I thought to myself, ‘‘That
man has eyes like God.’’ I walked through the doors and
the man asked me if I had a cigarette. I said no and sat
down to eat my snack. The man wandered off and an-
other man strolled by, laughed, and said, ‘‘You must
be waiting for someone.’’ He then walked off. An hour
or two after I left the station on the bus, I concluded
that the man had been God and was waiting for me to
offer him some of my food as an act of charity and
good will. I supposed that God would have then offered
me help with the problems I was facing.
M. T. Greek
The second hallucination occurred 2 weeks later when I
was hitchhiking back to my college town in a state of ag-
itation. The trip back, which took a day and a half, was
filled with minor hallucinations and odd experiences. Re-
ality seemed in flux around me and I decided that I would
try to find Jesus to help me. I began to talk in code to my
rides, hoping that Jesus would respond to my coded pray-
ers. I was traveling toward a highway numbered 33, and
since Jesus was 33 when he died in the year 33 AD, I de-
cided that I would ask those who picked me up to ‘‘Just
let me off at 33.’’ I continued to do this, even after I
reached 33.
After a few rides on 33, a pickup truck pulled up to give
me a ride. When I opened the door, I saw a man with
shoulder-length hair and sandals. His eyes were similar
to the man’s eyes I had seen a couple weeks earlier.
They did not stretch back into his head as far, but
they had a depth that seemed to imply an ancient spirit.
‘‘Just let me off at 33,’’ I said. ‘‘I’m 33,’’ he replied.
I got into the pickup and wondered what to do. I was
not sure that the man who seemed to be saying he was
Jesus really was Jesus. It seemed unlikely, in many
ways, that this would be true. I looked out the truck win-
dow and saw beautiful evergreens covering the rolling
countryside. Finally, I decided to say something that
might work: ‘‘Lord, it’s a beautiful world.’’
‘‘Pardon,’’ the man replied in a strained voice. I looked
at him and saw that his eyes were marked by extreme
pain, as if recalling the agony of crucifixion. His eyes
seemed to be saying, ‘‘This world crucified me.’’ I imme-
diately decided that this was Jesus and that he was for-
giving me for doubting who he was.
‘‘Lord,’’ I repeated, this time using a tone that clearly
addressed the man as the Lord, ‘‘It’s a beautiful world.’’
‘‘It can be,’’ Jesus replied, ‘‘It depends on which way
you are going.’’
Instantly, I realized that Jesus was saying that my soul
was in jeopardy. ‘‘I haven’t been a very good person in my
life,’’ I said.
‘‘Pardon,’’ Jesus replied.
‘‘I haven’t been a very good person in my life,’’ I re-
peated.
‘‘All you can do is go on from now,’’ Jesus said. I re-
alized that Jesus had fully forgiven my sins, and now he
was saying the future was in my hands.
In retrospect, I believe the man driving the pickup was
becoming very nervous. He indicated that he would have
to get off at the next exit and that ‘‘There was a small
town past these woods.’’ I interpreted the small town
to be heaven, and, due to personal symbolic ideas too
complex to explain here, I believed that Jesus was saying
that if I went into the woods and starved myself to death
as penance I would go to heaven.
After he dropped me off, I went into the woods by the
road for a short time, but after thinking a while I decided
to stay on Earth and do good works. As I returned to the
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road, I heard a voice say, ‘‘This means I will carry your
cross.’’ My right forefinger touched my left wrist, as if
marking where a nail would go in. I thought I was receiv-
ing a message teaching me sign language.
A couple weeks after returning to the college town, I
attended a meeting of a self-help group. I had become
very nervous in the interim since I was constantly won-
dering, ‘‘If I’m not going to heaven, where am I going?’’
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During the meeting another member of the self-help
group and I went into the hallway to discuss how to ap-
proach counseling others. The other person touched her
right forefinger to her left wrist and looked at me, making
me think that I was about to be crucified in some way and
she was offering to help me with my trial.
After a short conversation, we returned to the meeting
and after a few minutes events became very personal and
powerful. The self-help group turned its attention entirely
to me and the leader, and the leader and I had a long di-
alogue about my personal problems. The person I had
met with privately fell silent, but her eyes became ex-
tremely pained and glazed over, as if foreseeing tremen-
dous suffering. From the conversation that I had with the
group leader, I came to believe that I was to be punished
for disobeying God and Jesus and not fulfilling my pen-
ance. I left the meeting in an agitated state and began to
believe that I was in jeopardy of going to hell.
I did not know at the time that everything that occurred
from the moment that the woman and I went into the hall-
way until the end of the meeting was a 20- to 30-min
hallucination that had blended seamlessly with reality.
Withoutthis knowledge,I becamevery agitated. After con-
cerned friends called her, my mother made an emergency
trip and took me home. I was hospitalized for the first time
a few weeks later. At the time, I interpreted the events of the
hallucinations literally and believed that since Jesus had
returned to Earth, the rapture was beginning to unfold
and I was in jeopardy of damnation.
After spending the next 12 months believing that I had
actually been condemned to hell with no chance of repen-
tance, I called the group leader and another member of
the self-help group and described what I had experienced.
I found out what I thought had happened at the meeting
had never occurred. I had not any clear knowledge of
what happened after the hallucination began, how long
the meeting lasted after that moment, or anything else
connected to consensus reality. In retrospect, all I
know for sure was the 20- to 30-min memory was a sym-
bolic message which I misinterpreted as actual reality.
Placing Hallucinations in Personal Context
Applying the cultural symbols of these hallucinations to
the circumstances of my life is essential to interpreting
the hallucinations’ meaning. The cultural belief systems
in my background were a mixture of atheism and agnosti-
cism in my nuclear family surrounded by a fundamentalist

Christian community. The Christians in the community
were actively hostile to me and my family, citing our reli-
gious and liberal political beliefs. It was commonly said by
those in my community that I was going to hell because I
‘‘didn’t accept Jesus as my savior’’ and because of my fam-
ily’s acceptance of evolution, political liberalism, and other
beliefs that rejected cultural traditions that the community
associated with Christian teachings. The appearance of
God and Jesus, rather than other religious figures, such
as Buddha or Allah, in the story reflects my cultural back-
ground. The implicit distance and hostility I assumed that
these deities had toward me are reflective of my personal
history with those who claimed to speak for them.
My personal life at the time of these hallucinations was
seeing an unfolding of family, community, and world
dysfunction. This unfolding was creating a moral di-
lemma and causing me to alienate many people. This dy-
namic was independent of the schizophrenia, though the
confusion caused by psychosis was increasing the severity
of my personal crisis. The personal and character prob-
lems I had were being reinforced by a group of peers who,
albeit well-meaning, were helping to perpetuate the neg-
ative patterns. The problems that were discussed in the
20- to 30-min hallucination at the self-help group were
very real, though exaggerated by the symbols of the psy-
chosis and made much more dramatic for that reason.
At the same time that one peer group was perpetuating
negative patterns of behavior, I was befriended by a group
of older individuals who understood both the dysfunction
and its consequences in my life. This group was seeking to
support me in changing my life and the intergenerational
patterns that were the origin of the dysfunction. These indi-
viduals were part of the self-help group in the third hallu-
cination, during which I conferred with a woman in
a hallway and then was the center of attention of the group
for nearly half an hour.
In terms of meaning, the symbolic significance of the
central hallucination involving Jesus was a reflection of
the 2 potential directions for my life: a negative path
(‘‘going to hell’’) that was the perpetuation of family
and community dysfunction in the first peer group and
a positive path (‘‘going to heaven’’) that arose from fol-
lowing the direction of the older group of people who
were befriending me. In retrospect, following the dys-
functional path was having and would have continued
to have very negative spiritual and material consequences
would have damaged my life, spirit, and all aspects of my
future, even without the schizophrenia. To use a familiar
phrase, my life was ‘‘going to hell in a hand basket’’ and
while the schizophrenia compounded these problems, the
dynamic would have remained and caused severe prob-
lems for me had I not changed.
In looking at the concrete application of the hallucina-
tory message to my life, it is important to note that the
three hallucinations delivered a very powerful emotional
message to me which has affected me for years. Despite
Hallucinatory Story
the intensity and the trauma associated with the literal
interpretation of the symbolic hallucinations, the mes-
sage of the story helped alter my life course for the better.
As time went on, I moved increasingly away from the peer
groups that were perpetuating my dysfunction and into
peer groups that reinforced a new, positive personality.
This included years during which the group of older indi-
viduals were my closest confidants and role models and
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years of working with activists seeking to improve com-
munity and world conditions. I also attended many years
of self-help groups and professional counseling.
Choosing to follow a path of doing good works, as I
have tried to do to some degree in the past 20 years, has
brought very positive spiritual and material consequen-
ces. Following the poetic words of the hallucination
with Jesus, I now find this to be a beautiful world, which
contains the hope for an improving personal and spiritual
life despite existential challenges ranging from the death
of loved ones to enormous world problems and crises.
There is a distinct possibility that, if I had not developed
schizophrenia, I would have continued on a negative and
spiritually damaging path. If I had been capable of going
on with my life, it is likely that I would have continued to
draw peers into my life who would have reinforced numer-
ous negative behaviors, leading to the potential for far
more serious consequences. For that reason, I view my
passage through schizophrenia—however difficult—as
a gift that has aided me in many ways.
Implications for Postpsychotic Counseling
Placing the symbolic themes and hallucinations experi-
enced during psychosis in the personal, community,
and world context holds potential for postpsychotic
counseling. After the person who has been in psychosis
has clearly stabilized and fully accepts his or her diagno-
sis, it is possible to review the person’s real life and to
come to understand the meaning behind the dramatic
images created by hallucinations. In doing so, it is pos-
sible for one to gain personal insight into his or her
life and to find meaning in the seemingly bizarre and ir-
rational nature of schizophrenia.
Counselors of postpsychotic schizophrenics can help
them undo some of the trauma experienced during psy-
chosis by reviewing their hallucinations as personal and
cultural symbols. Contextualizing these symbols in the
life histories of individuals allows them to re-interpret
their experiences, relieve anxiety caused by these events,
and glean meanings that can help identify areas for im-
provement in their adaptation to the world around them.
Acknowledgments
The author wishes to thank Beverly Flanigan, PhD, for
reviewing an earlier version of this work and providing
constructive criticism and editing.
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